Thus have I heard. Once the Blessed One was dwelling in Råjagôiha at Vulture Peak

mountain, together with a great gathering of the saðgha of monks and a great gathering of

the saðgha of bodhisattvas. At that time the Blessed One entered the samådhi that expresses

the dharma called “profound illumination,” and at the same time noble Avalokiteshvara,

the bodhisattva mahåsattva, while

practicing the profound prajñåpåramitå, saw in this way:

he saw the five skandhas to be empty of nature.

Then, through the power of the Buddha, venerable Shåriputra said to noble Avaloki-

teshvara, the bodhisattva mahåsattva, “How should a son or daughter of noble family train,

who wishes to practice the profound prajñåpåramitå?”

Addressed in this way, noble Avalokiteshvara, the bodhisattva mahåsattva, said to

venerable Shåriputra, “O Shåriputra, a son or daughter

of noble family who wishes to

practice the profound prajñåpåramitå should see

in this way: seeing the five skandhas to

be empty of nature. Form is emptiness; emptiness also is form. Emptiness is no other than

form; form is no other than emptiness. In the same way, feeling, perception, formation, and

consciousness are emptiness. Thus, Shåriputra, all dharmas are emptiness. There are no

characteristics. There is no birth and no cessation.

There is no impurity and no purity. There

is no decrease and no increase. Therefore, Shåriputra, in emptiness, there is no form, no

feeling, no perception, no formation, no consciousness; no

eye, no ear, no nose, no tongue,

no body, no mind; no appearance, no sound, no

smell, no taste, no touch, no dharmas; no

eye dhåtu up to no mind dhåtu, no dhåtu of dharmas, no mind consciousness dhåtu; no

ignorance, no end of ignorance up to no old age and death, no end of old age and death; no

suffering, no origin of suffering, no cessation of suffering, no path, no wisdom, no

attainment, and no nonattainment. Therefore, Shåriputra, since the bodhisattvas have no

attainment, they abide by means of prajñåpåramitå. Since there is no obscuration of mind,

there is no fear. They transcend falsity and attain complete nirvåïa. All the buddhas of the

three times, by means of prajñåpåramitå, fully awaken to unsurpassable, true, complete

enlightenment. Therefore, the great mantra of prajñåpåramitå, the mantra of great insight,

the unsurpassed mantra, the unequaled mantra, the mantra that calms all suffering, should

be known as truth, since there is no deception. The prajñåpåramitå mantra is said in this



Thus, Shåriputra, the bodhisattva mahåsattva should train in the profound prajñå-


Then the Blessed One arose from that samådhi and praised noble Avalokiteshvara, the

bodhisattva mahåsattva, saying, “Good, good, O son of noble family; thus it is, O son of

noble family, thus it is. One should practice

the profound prajñåpåramitå just as you have

taught and all the tathågatas will rejoice.”

When the Blessed One had said this, venerable Shåriputra and noble Avalokiteshvara,

the bodhisattva mahåsattva, that whole asse

mbly and the world with its gods, humans,

asuras, and gandharvas rejoiced and praised the words of the Blessed One.

Lotsåwa bhikúhu Rinchen De translated this text into Tibetan with the Indian païçita Vimalamitra.

It was edited by the great editor—lotsåwas Gelo,

Namkha, and others. This Tibetan text was copied

from the fresco in Gegye Chemaling at the glorious Samye vihåra. It has been translated into English

by the Nålandå Translation Committee, with reference to several Sanskrit editions.

© 1975, 1980 by the Nålandå Translation Committee. All rights reserved.

Available on our website for personal use.
6 Responses
  1. Anonymous Says:

    ' Go to the other shore ' -

    "Where" is the shore ?

  2. Anonymous Says:

    How to let go moment to moment until 'one' is gone and ' no mans land' is reached ?

  3. Soh Says:

    AN 10.118 PTS: A v 233
    Orimatīra Sutta: The Near Shore
    translated from the Pali by
    K. Nizamis
    © 2011

    "Monks, I shall point out the nearest shore and the farthest shore. [1] Hear this, and thoroughly attend to it in mind. I shall speak."

    "Just so, Venerable One," the monks assented to the Blessed One.

    "What, monks, is the nearest shore; what is the farthest shore?

    "Wrong view is the nearest shore; right view is the farthest shore;

    "Wrong intention is the nearest shore; right intention is the farthest shore;
    wrong speech is the nearest shore; right speech is the farthest shore;
    wrong conduct is the nearest shore; right conduct is the farthest shore;
    wrong livelihood is the nearest shore; right livelihood is the farthest shore;
    wrong effort is the nearest shore; right effort is the farthest shore;
    wrong mindfulness is the nearest shore; right mindfulness is the farthest shore;
    wrong concentration is the nearest shore; right concentration is the farthest shore;
    wrong knowledge is the nearest shore; right knowledge is the farthest shore;
    wrong liberation is the nearest shore; right liberation is the farthest shore.

    "This, monks, is the nearest shore; this is the farthest shore.

    "Amongst humans, very few are they,
    those mortals going to the farthest shore;
    Rather, the rest of humankind
    runs just along this shore.

    Those who, indeed, practise in the Dhamma,
    in the well-taught Dhamma,
    They are mortals who will go beyond
    the sway of death, so difficult to escape.

    Renouncing the dark qualities,
    the wise person should cultivate the bright; [2]
    From home, having come to homelessness,
    in seclusion, where delight is difficult,

    One should wish to feel delight there,
    having destroyed sensuality, a person of nothing.
    The wise person should purify himself
    from the defilements of the mind.

    Those with mind rightly well-cultivated
    in the qualities of perfect awakening,
    Who, in the giving-up of grasping,
    without clinging, are delighted,
    The brilliant ones, with unconscious influences withered away, [3]
    they, in the world, are completely unbound." [4]

  4. Soh Says:


    These verses also occur at Dhp VI, §§85-89; and in AN 10.117, AN 10.169, AN 10.170, SN 45.34, and SN 46.17.

    orimaṃ tīraṃ... pārimaṃ tīraṃ. The adjectives orimaṃ and pārimaṃ are superlatives: hence their translation here as 'nearest' and 'farthest'.
    kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito. K. R. Norman (A Philological Approach to Buddhism: The Bukkyō Dendō Kyōkai Lectures 1994, The Buddhist Forum Vol. V, The Institute of Buddhist Studies, UK/USA 2012, pp. 14-15) points out that in Pāḷi the accusative singular ending -aṃ "can sometimes, although very rarely, stand also for the accusative plural or the ablative singular". This verse is his example. Moreover, he compares this verse to parallel versions of the Dhammapada, discovered in the last century, in Prakrit (reading kinhe dhamme) and Sanskrit (reading kṛṣnāṃ dharmāṃ), showing that dhammaṃ in this Pāḷi verse should be read as plural (see Norman, ibid., p. 15, fn. 32). Commenting on the same verse, where it occurs also in SN 45.34 (at S v 24), the Pāḷi commentary glosses: kaṇhanti akusaladhammaṃ. sukkanti kusaladhammaṃ (Spk iii 132). In other words, the metaphor of 'dark' and 'light' refers to the doctrine of 'unwholesome' and 'wholesome' states or qualities (akusaladhammaṃ = akusalā dhammā and kusaladhammaṃ = kusalā dhammā), an interpretation that also supports a plural reading of kaṇhaṃ dhammaṃ and sukkaṃ (dhammaṃ). MN 9 summarises the wholesome and the unwholesome in brief, while MN 114 provides a very detailed examination. The brief list is as follows. The unwholesome: Killing living beings; taking what is not given; misconduct in sensual pleasures; false speech; malicious speech; harsh speech; gossip; covetousness; ill will; wrong view. The wholesome: Abstention from killing living beings; abstention from taking what is not given; abstention from misconduct in sensual pleasures; abstention from false speech; abstention from malicious speech; abstention from harsh speech; abstention from gossip; non-covetousness; non-ill will; right view.


  5. Soh Says:

    AN 2.30 PTS: A i 61
    Vijja-bhagiya Sutta: A Share in Clear Knowing
    translated from the Pali by
    Thanissaro Bhikkhu
    © 1998
    The updated version is freely available at

    This version of the text might be out of date. Please click here for more information

    "These two qualities have a share in clear knowing. Which two? Tranquillity (samatha) & insight (vipassana).

    "When tranquillity is developed, what purpose does it serve? The mind is developed. And when the mind is developed, what purpose does it serve? Passion is abandoned.

    "When insight is developed, what purpose does it serve? Discernment is developed. And when discernment is developed, what purpose does it serve? Ignorance is abandoned.

    "Defiled by passion, the mind is not released. Defiled by ignorance, discernment does not develop. Thus from the fading of passion is there awareness-release. From the fading of ignorance is there discernment-release."


  6. Soh Says:

    " seems that lots of effort need to be put in -- which is really not the case. The entire practice turns out to an undoing process. It is a process of gradually understanding the workings of our nature that is from beginning liberated but clouded by this sense of ‘self’ that is always trying to preserve, protect and ever attached. The entire sense of self is a ‘doing’. Whatever we do, positive or negative, is still doing. Ultimately there is not-even a letting go or let be, as there is already continuous dissolving and arising and this ever dissolving and arising turns out to be self-liberating. Without this ‘self’ or ‘Self’, there is no ‘doing’, there is only spontaneous arising."

    "...When one is unable to see the truth of our nature, all letting go is nothing more than another from of holding in disguise. Therefore without the 'insight', there is no releasing.... it is a gradual process of deeper seeing. when it is seen, the letting go is natural. You cannot force urself into giving up the self... purification to me is always these insights... non-dual and emptiness nature...."

    ~ Thusness, 2007

    Practice for the development of insight and tranquility.